Shloka 38

ईशानकल्पवृत्तान्तः तथा लैङ्गपुराणस्य संक्षेप-सूची

Devanagari script

देवदारुवने शम्भोः प्रवेशः शंकरस्य तु सुदर्शनस्य चाख्यानं क्रमसंन्यासलक्षणम्

Transliteration

devadāruvane śambhoḥ praveśaḥ śaṃkarasya tu sudarśanasya cākhyānaṃ kramasaṃnyāsalakṣaṇam

Translation

ផ្នែកនេះពិពណ៌នាព្រះសម្ភូ (Śambhu) ចូលទៅក្នុងព្រៃ ទេវដារុ; ក៏និទានអំពី សុទರ್ಶನ (Sudarśana) របស់ ព្រះសង្ករ (Śaṅkara) និងបង្ហាញលក្ខណៈនៃ ក្រមសន្យាស (krama-sannyāsa) គឺការលះបង់ជាបន្តបន្ទាប់ ដើម្បីនាំបសុ (paśu) ឲ្យសុទ្ធសាធ ទៅរក ពតិ (Pati) ព្រះអម្ចាស់។

Word by Word

• देवदारुवने: in the Devadāru forest

• शम्भोः: of Śambhu (Śiva)

• प्रवेशः: entry/arrival

• शंकरस्य: of Śaṅkara

• तु: indeed/also

• सुदर्शनस्य: of Sudarśana (the auspicious/beautiful vision

• च: and

• आख्यानम्: narrative/account

• क्रमसंन्यासलक्षणम्: the characteristics/marks of gradual (stepwise) renunciation

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Shambhu
• Shankara
• Devadaru forest

FAQs

What is the importance of this verse in the context of Linga worship?

It frames the Devadāru-forest episode as a teaching-setting where Śiva’s presence and “auspicious vision” become a means to purify ritual-pride and redirect worship toward the true Pati—often culminating in Linga-centered devotion rather than mere external rites.

How does this verse describe the nature of Shiva (Shiva-tattva)?

Śiva is indicated as Śambhu/Śaṅkara—the beneficent Lord who enters the world to transform the paśu: not by coercion, but by revealing right vision (sudarśana) and the path of inner renunciation that loosens pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Krama-sannyāsa is highlighted: a stepwise discipline of renunciation aligned with Pāśupata orientation—purifying conduct and cognition so devotion and worship mature into liberating knowledge and surrender to Śiva.